Trinity, Godhead三一神的源头

Most modern Christian Theologians believe essentially this: That the One True God in Heaven Chose to share the human experience for 33 years; that He needed to make sure that all the other needs in the Universe were provided for during those years, so He needed to maintain a Presence in Heaven; that He wanted His human experience to be as "normal" as was possible, so He arranged a Birth through Mary, and a childhood and early adulthood which did not include His (earthly) knowledge of Whom He really was (possibly through a Kenosis type "emptying" of His Knowledge of His True Divinity)l and that His earthly knowledge only learned of His True Divinity rather late in His human life.最现代的基督教神学家认为，基本上是这样的：在一个真实的上帝在天上的选择，以分享人类经验，为33年;表示需要，以确保所有其他方面的需要，在宇宙提供了在那些年里，所以他需要保持在天堂;曾说，他希望他的人的经验，也能为"正常" ，因为是可能的，所以他安排了出生时通过玛利亚，童年和成年早期，其中并不包括他的（人间）知识的人，他真的是（可能通过一个kenosis型"空洞化" ，他的知识，他的真神） L和他的俗世的知识，不仅学到了他的真神，而不是晚在他的人的生命。

This situation resulted in His human existence, as Jesus, sometimes oddly asking His Own Divine existence, Whom He called Father, about various things.造成这种情况的原因，在他的人的存在，正如耶稣，有时奇怪的问他自己的神圣的存在，其中他所谓的父亲，对各种事情。 Early Christians were confused at why Jesus would want or need to comunicate with .早期基督徒被混淆，为什么耶稣会想要或需要comunicate 。 . 。 . 。 Himself!本人！ This was troubling to early Christian leaders and they decided that a "Trinity concept" was necessary to explain how the One True God could seem to be talking to Himself!这是令人不安的早期基督教领袖，他们决定成立"三位一体的概念" ，有必要解释如何一的真神，可以看来是谈他自己！

The desired result was that our One True God has existed since before Genesis, and that necessity required that He remain in Heaven at the same time that He experienced the human condition.理想的结果是，我们唯一的真神已经存在，因为以前成因，并认为有必要要求他留在天堂在同一时间内，他经历了人的条件。 Since God has unlimited capability, He could certainly do this.因为上帝有无限的能力，他当然可以做到这一点。 At no time has there ever been more than One True God, but we humans get confused because He seemed to be in more than one place during those 33 years!在任何时候，有过一个以上的真神，但我们人类感到混淆，因为他似乎是在一个以上的地方，在那33年！ So, the One True God is firmly back in Heaven, and the Trinity concept suggests that He may equally be thought of as being One True God or as being Three rather different experiences that humans have associated with Him, the Father experienced by ancient Jews, the Son, Jesus, physically experienced by people of two thousand years ago, and the Holy Spirit experienced by all believers ever since.因此，一个真正的上帝是坚决回到在天上，三位一体的概念，表明他可能也同样被看作是一的真神，或为三个，而不是不同的经验是，人类也有与他有联系，父亲经历了由古代犹太人儿子，耶稣，身体经历的人的二千年前，圣灵经历的所有信徒至今。 The actual result was probably as much confusion as there had been before the Trinity concept was formulated!实际结果是，可能因为许多混乱，因此，已被前三一概念是制定！

General Information 一般资料

The Trinity refers to the Christian understanding of God as a unity of three persons: Father, Son, and Holy Spirit. 三位一体是指以基督信仰的认识上帝作为一个统一的三个人：父亲，儿子，和圣灵。 All are equally God and so One, each sharing in the divine attributes of ultimacy, eternity, and changelessness; yet they are distinguishable in their relations to each other and in their roles within creaturely and human life and destiny. 一切都是同样的上帝，所以，每一个共享的神圣属性ultimacy ，永恒，并changelessness ;但他们却分辨的，在他们的关系向对方，并在其角色creaturely和人的生命和命运。

The doctrine of the Trinity is a postscriptural attempt to bring to coherent expression diverse affirmations about God, all of which seemed necessary to a full statement of Christian experience and belief. First, from the Hebrew Scriptures and the clear tradition of Jesus' teaching, the church affirmed that not only is God One, but he is also the creative and sovereign Father and thus, by implication, transcendent of finite limits, time, and change - all of which characterize God's creatures. 该学说的三位一体是一个postscriptural试图把以连贯的表达多样誓词约上帝，所有这些似乎有必要充分陈述基督教经验和信念：第一，从希伯莱经文和清醒的传统，耶稣的教导，本教会肯定，不仅是上帝，但他同时又是创意和主权的父亲，因此，暗示，超越有限的限制，时间，并改变-所有这些特点上帝的造物。

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Second, it was affirmed that Jesus Christ was more than a great prophet adopted by God; rather he was "the Son of God," "the Word made flesh," the divine Logos itself incarnate in a man.第二，这是肯定耶稣基督是一个多伟大的先知通过上帝，而他是"神的儿子" ， "一词作出了肉" ，神州标识本身肉身在一名男子。 Third, the Holy Spirit, from whose presence the community of believers received their faith, their confidence in the truth of that faith, their holiness, and, above all, the efficacy of both baptism and the Eucharist, was necessarily also God - God's presence in their midst. For Christians, then, the one God appeared in what they called a threefold "economy," in, so to speak, three forms or modes.第三， 圣灵，从他们的存在对社会的信徒们收到了他们的信仰，他们的信心，在真理的信仰，他们的圣洁，以及最重要的是，疗效均洗礼和圣体圣事，是一定会还神-上帝的存在就在他们中间。基督徒，然后，一个似乎是上帝，在他们所谓的三倍"的经济， "可以这么说，三种形式或模式。

Difficulties soon emerged in formulating and understanding this threefold "economy." Divergent views led early to numerous Trinitarian controversies such as those over subordinationism (the teaching that the Son is subordinate to the Father and the Holy Spirit to both; see Arianism ) and modalism (the view that the three modes are transitory; see Monarchianism and Sabellianism ). 困难很快出现在制订和理解，这三重"经济" ，意见分歧，导致早期无数三位一体的争议，例如那些超过subordinationism （教学说，儿子是服从父亲和圣灵都见arianism ）及模态论 （认为三种模式是过渡性;见monarchianism和sabellianism ） 。 The Councils of Nicaea (325) and Constantinople (381) outlined the dogma of the Trinity in express rejection of these teachings.理事会的尼西亚（ 325 ）和君士坦丁堡（ 381 ）概述教条的三位一体，在表达拒绝这类教诲。

The Nicene, or Niceno - Constantinopolitan, Creed has defined through the ages, for both Catholic (Roman and Orthodox) and Reformation (Lutheran, Reformed, and Anglican) churches, the basic doctrine of the Trinity. Catholic and Protestant theology has sought in various ways to make the doctrine stated at Nicaea comprehensible. 该nicene ，或尼切诺-c onstantinopolitan，信仰，确定了通过古往今来，无论天主教（罗马和东正教）与改造（路德，改革，并英国国教）教堂，基本教义的三位一体。天主教和新教神学力求在各个怎样使理论声明的尼西亚理解的。

Saint Augustine's lucid analogies of the divine Trinity in our experience of ourselves as memory, understanding, and will, and in our experience of our own existence as characterized by being, truth, and love, have been the point of departure for most subsequent study. In the religious thought of the Enlightenment (17th and 18th centuries), there was a strong reaction against Trinitarianism as an "orthodox" mystery without basis in either experience or reason - this was the view of Unitarianism and Deism and of much 19th century liberal theology. 圣奥古斯丁的创见类比的神圣三一在我们的经验，作为自己的记忆，理解和意愿，并根据我们的经验，我们自己的生存，其特点是正，真理和爱的，一直是出发点，为以后的大部分研究。在宗教思想的启蒙运动（ 17,18世纪） ，有一种强烈的反应，对trinitarianism作为"正统"之谜没有根据的，无论经验还是理性-这是鉴于u nitarianism和自然神论和许多1 9世纪的自由神学。 The great figures of 20th century theology - Karl Barth, Paul Tillich, and, most recently, Karl Rahner - despite their diversity of outlook, have again found the Trinity a central, in fact an unavoidable, structure for expressing the Christian understanding of God.伟大的数字， 20世纪的神学-卡尔巴特，保罗蒂里希，而最近期，卡尔拉内-尽管它们的多样性风貌，又找到了三一中央，其实是一种不可避免的，结构为表达基督教的认识神。

Langdon Gilkey兰登gilkey

Bibliography 参考书目
EJ Fortman, The Triune God: A Historical Study of the Doctrine of the Trinity (1972); BJF Lonergan, The Way to Nicaea: The Dialectical Development of Trinitarian Theology (1976); BM Stephens, God's Last Metaphor: The Doctrine of the Trinity in New England Theology (1981); C Welch, In This Name: The Doctrine of the Trinity in Contemporary Theology (1952).对EJ福特曼，三位一体上帝：一个历史研究的理论三位一体（ 1972年） ; bjf lonergan ，该办法的尼西亚：辩证发展的三位一体的神学（ 1976年） ;骨髓斯蒂芬斯，上帝的最后比喻：中庸三位一体在新英格兰神学（ 1981条） ， c韦尔奇，在这个名称：中庸三位一体，在当代神学（ 1952 ） 。

Trinity三一

(Editor's Note) （编者注）

These articles in this BELIEVE presentation make it clear that the Trinity is not directly from Scripture.这些文章在此认为，陈述作出明确表示，三一是不是直接从经文。 The articles do, however, point out the numerous references to "Father" (mostly by Jesus), the "Son" (again, often by Jesus), and the Holy Spirit (by many sources, including Jesus).文章做的，但是，指出中多次提到"爸爸" （大多是由耶稣） ， "儿子" （再次，常常是由耶稣） ，圣灵（许多消息来源，包括耶稣） 。 We trust in Jesus' words.我们相信，在耶稣的话。 He wouldn't have made irrational comments about such subjects.他不会做出非理性的评论，对这些科目。 SOME explanation regarding these three clearly separate concepts seems necessary, since Scripture makes it so obvious that all Three apparently exist.一些解释就这3个明显不同的概念似乎是必要的，因为经文使得它太明显了，所有三个明显存在。 Given that both the Old and New Testaments make it absolutely clear that there is ONE God, those early scholars came up with the Trinity (or Godhead) as being the "best" available explanation.鉴于这两个旧约及新约，使绝对清楚地表明，有一个上帝，这些早期学者想出了三位一体（或神的源头）被称为是"最好的"可用的解释。

Throughout the centuries, many alternative explanations have been thought up to explain their individual Existences, but they have invariably failed, usually because they would necessitate some other number than "ONE" for how many Gods exist.整个百年来，有很多不同的解释已经想了，以解释他们的个别存在，但他们都失败了，因为它们通常会需要其他一些人数比"一"为多少神明存在。

To this day, the Trinity "seems" to be the "best" explanation.为了这一天，三一" ，似乎" ，以做到"最好"的解释。 Concerns about the "un-Scriptural" nature of the Trinity concept are valid.令人担心的"联合国-圣经"的性质三位一体的观念都是正确的。 It is not specifically mentioned in Scripture (although all Three are, generally separately).它并未具体谈到经文（虽然所有三个，大体另发） 。 Therefore, technically, it IS un-Scriptural, actually even somewhat "artificial".因此，在技术上，它是联合国圣经的，实际上，甚至有点"人为" 。 But the vast majority of modern Christian scholars do not think that necessarily means that it is wrong.但是，绝大多数的现代基督教学者不认为一定意味着它是错误的。 Maybe consider it a "working" premise!也许，认为这是"工作"的前提！ If, some day, someone comes up with a "better" explanation of the individual Presence of the Holy Spirit, and Jesus, and the Father, (which we all agree actually exist) while still confirming that we only have ONE God, maybe we will discard the concept of the Trinity for that "better" explanation.如果有一天，有人提出了一个"更美好"的解说，个人存在的圣灵，耶稣，你的父亲， （我们都同意，其实存在） ，而仍在确认我们只有一个神，我们也许将汰除的概念，三位一体，为"更好地"的解释。 It's been close to 2000 years now, and a lot of the world's greatest minds have worked on these difficult matters, and the Trinity concept still seems to be the "best" available explanation.它的已接近2000年的现在，有很多世界上最伟大的思想工作，对这些困难的事项，并三位一体的概念，似乎仍是"最佳"可交代。

These comments are meant to explain why the concept of the Trinity, while being technically un-Scriptural, is such a central foundation of Christianity.这些意见，是为了解释为什么概念三位一体，同时在技术上联合国圣经的，是这样一个中央基金会的基督教。 The article immediately following gives a pretty compelling logical argument for the concept of the Trinity, with massive Scriptural references.文章紧接着给出了相当令人信服的逻辑论据的概念，三位一体，进行大规模的圣经的参考作用。

As an observation, I think that Christians tend to confuse themselves by calling Jesus the SON of God, since He really IS God Himself!作为一个观察，我认为，基督信徒往往混淆自己打电话耶稣上帝的儿子，因为他真的是上帝！ Yes, the way that He entered human society, through Mary, certainly makes central the idea of "Son of man" and during His human life, even Jesus felt He was "Son of the Father".是的，这样他进入了人类社会，通过圣母玛利亚，当然引起中央的想法， "人子" ，并在他的人的生命，甚至耶稣认为他是"儿子的父亲" 。 But when we get too carried away with the "Son" concept we tend to forget that He really is, was, and forever will be, the One and Only True God of the Universe.但是，当我们无需过于冲昏头脑与"儿子"的概念，我们往往忘记了他真的是，是，并永远不会成为一个和独一的真神的宇宙。 Jews called Him Jehovah, Adonai, Elohim, YHWH and many other Names, but always knowing that there is One True God.犹太人称他是耶和华， adonai ，耶洛因， yhwh和许多其他人的名字，但总是知道，有一个真实的上帝。 Christians call Him Father, or Son or Holy Spirit, but sometimes seem to forget that He is One!基督徒称呼他的父亲，或儿子或圣灵的，但有时似乎忘记了他是一个！ People in other Faiths often criticize Christians for this, in appearing to be Worshipping "more than one god"!人们在其他信仰经常批评基督徒为此，在看似被崇拜的"一个以上的上帝" ！ But we really only have One True God, who was initially called the God of Abraham.但是，我们真的只能有一个真实的上帝，最初是所谓的神，亚伯拉罕。 Muslims seem especially forthright in their criticism of Christians about this, particularly since they worship the very same God of Abraham (Whom they call Allah) with a clear insistence that He is the One True God.穆斯林似乎尤其是直截了当地批评基督徒对此项工作，特别是因为他们崇拜相同的亚伯拉罕的神（他们称这些人是真主） ，带有明显的坚持下，他是一个真正的上帝。 If we Christians would just get a little more solid on stating that we Worship the One True God of Abraham, the One True God that Moses told us about in the First Commandment, we would receive far less criticism for "worshipping more than one god"!如果我们基督徒只获得少许更加坚实的就说明我们崇拜一个真正的亚伯拉罕的神，一个真正的上帝让摩西告诉我们，在第一戒律，我们会得到远不及批评为"崇拜一个以上的上帝" ！

Trinity三一

By the Trinity is meant the unity of three persons in one Godhead; Father, Son, and Holy Spirit.由三一是指统一的三名男女，在一个神的源头;父亲，儿子，和圣灵。

Representing God as one, the Scriptures also ascribe divinity to Father, Son and Holy Spirit.代表上帝，圣经，也归于神，以父，子和圣灵。

Outline of the Argument纲要的论点

1. God is One.上帝是其中之一。 Unity is ascribed to God.团结就是归因于上帝。
2. The Father is divine: a distinct person.父亲是神圣的：一个独特的人。
3. The Son is divine: a distinct person.儿子是神圣的：一个独特的人。
4. The Holy Spirit is divine: a distinct person.圣灵是神：一个独特的人。
5. The Father, Son, and Holy Spirit are classed together, separately from all other beings.父亲，儿子，和圣灵被归类在一起，分别从所有其他的人。

Details of the Argument详细的论据

1. God is One . 上帝是其中之一 。

   Ex 20:3 De 4:35,39 6:4 1Sa 2:2 2Sa 7:22 1Ki 8:60 2Ki 19:15 Ne 9:6 Ps 86:10 Isa 44:6-8 45:22 Jer 10:10 Joe 2:27 Zec 14:9 Mr 12:29 Joh 17:3 Ro 1:21-23 1Co 8:4-6 Ga 3:20 Eph 4:6 1Ti 2:5前20时03分德4:35,39六四1sa 2:2 2sa 7时22 1ki 8:60 2ki 19:15氦氖9时06分的PS 86:10伊萨44:6-8 45:22张哲10:10乔2时27 zec 14时09先生12时29 joh 17:3滚装1:21-23 1co 8:4-6加文3时20弗四比六1ti 2时05分

2. The Father is divine and a distinct person. The word "Father" is used in the Scriptures in a two-fold sense in relation to the Godhead: sometimes as equivalent to God, sometimes to the first person of the Trinity. 父亲是神圣和鲜明的人。一词， "爸爸"一词在圣经中有两方面的常识，有关神的源头：有时等同于上帝，有时以第一人称的三位一体。
   1. Passages where "Father" is used as equivalent to God, not implying personal distinctions.通道，而"父亲" ，是用来作为等同于上帝，而不是意味着个人区别。

      De 32:6 2Sa 7:14 1Ch 29:10 Ps 89:26 Isa 63:16 Jer 3:19 Mal 2:10 Mt 6:9 Mr 11:25 Lu 12:30 Joh 4:21,23,24 2Co 6:18 Php 4:20 Jas 1:17 1Jo 2:15,16德32:6 2sa 7时14 1ch 29:10聚苯乙烯89:26伊萨63:16张哲3时19仲裁法2点10吨6时09致辞11:25鲁12:30 joh 4:21,23,24 2co六日： 18的PHP 4时20分1990年1时17 1jo 2:15,16

   2. Passages applied to God in contrast with Christ, denoting a special relation to Christ as Son, in his office of Redeemer.通道，适用于上帝相比之下，与基督，代表不同的特殊关系，以基督为儿子，在他的办公室的救赎。

      Ps 2:1-11 Mt 11:27 25:34 Mr 8:38 14:36 Joh 5:18-23,26,27 Joh 10:15,30 17:1 Ac 2:33 Ro 15:6 1Co 8:6 15:24 2Co 11:31 Ga 1:1-4 Eph 1:2,3 4:5,6 Php 1:2 1Th 3:11,13 2Th 2:16 1Ti 1:2 2Ti 1:2 Tit 1:4 Phm 1:3 1Pe 1:2,3 2Pe 1:17 1Jo 1:3 1Jo 4:14 Jude 1:1 Re 3:21聚苯乙烯2:1-11吨11:27 25:34先生8时38分11:24 joh 5:18-23,26,27 joh 10:15,30 17时01交流电2时33滚装15时06 1co 8 ：六日15时24 2co 11时31分加文1:1-4弗1:2,3 4:5,6的PHP 1:2 1th 3:11,13 2th 2时16 1ti 1:2 2ti 1:2山雀1 ：四phm 1:3 1pe 1:2,3 2pe 1时17 1jo 1:3 1jo 4时14分裘德1:1重新3时21分

3. The Son divine, a distinct person from the Father. 儿子的神，一个鲜明的人是父亲。
   1. Christ pre-existent.基督前并不存在。 Existed as a distinct person before he came into the world.存在作为一个独特的人，之前他来到这个世界。

      Mic 5:2 Joh 8:56-58 17:5 1Co 15:47 Php 2:6,7 Col 1:17 1Jo 1:1 Re 22:13,16 * read 13 & 16 together MIC的5点02 joh 8:56-58 17时05 1co 15时47分的PHP 2:6,7中校1时17 1jo 1:1重新22:13,16 *阅读13 ＆ 16一起

   2. Not merely pre-existent, but pre-eminent, above all things except the Father, co-eternal with the Father.不只是预先存在的，但会前名人，以上所有的东西，除了父亲，协调与永恒的父亲。

      Mt 11:27 28:18 Lu 20:41-44 Joh 3:13,31 Ac 10:36 Ro 14:9 Eph 1:20-22 Php 2:9,10 Col 1:15,17,18 Heb 1:4-6 1Pe 3:22 Re 1:5 3:14山11:27 28:18鲁20:41-44 joh 3:13,31交流10:36滚装14时09弗1:20-22的PHP 2:9,10中校1:15,17,18以弗所书1 ： 4-6 1pe 3时22分重新1:5 3时14分

   3. Creator of the universe宇宙的创造者

      Joh 1:3 Col 1:16 Heb 1:2,10 joh 1:3中校1:16希伯来书1:2,10

   4. Divine attributes ascribed to him神属性归功于他
      1. Omnipotence全能

         Isa 9:6 Mt 28:18 Joh 10:17,18 11:25 1Co 1:24 Php 3:21 Col 2:10 2Ti 1:10 Heb 1:3 Re 1:8伊萨9点06吨28:18 joh 10:17,18 11:25 1co 1:24的PHP 3时21中校2时10 2ti 1:10以弗所书1:3重新1:8

      2. Omnipresence无处不在

         Mt 18:20 28:20 Eph 1:23山18时20分28:20弗1:23

      3. Eternity永恒

         Mic 5:2 Joh 1:1 Re 1:8 MIC的5点02 joh 1:1重新1:8

      4. Omniscience无所不知

         Mt 11:27 Lu 10:22 Joh 2:24,25 21:17 Ac 1:24 Col 2:3 Re 2:23吨11:27鲁10:22 joh 2:24,25来自交流电1:24中校2:3再度2时23分

      5. The divine name is applied to him as to no other being except the Father, implying supreme divinity.神的名字是适用于他，以无其他被除父亲，言下之意是最高的神。

         Ps 102:24,25 Heb 1:8-10 Isa 7:14 9:6 Mal 3:1 Mt 1:23 Joh 1:1 20:28 Ac 20:28 Ro 9:5 Eph 5:5 Php 2:6 Col 2:9 Tit 1:3 2:13 Heb 1:8-10 Ps 102:24,25 2Pe 1:1 1Jo 5:20 Re 17:14 19:16聚苯乙烯102:24,25希伯来书1:8-10伊萨7时14分9时06仲裁法3:1吨1:23 joh 1:1来自交流电来自滚装9时05弗5:5的PHP 2时06分中校2时09山雀1:3 2时13以弗所书1:8-10的PS 102:24,25 2pe 1:1 1jo 5时20分再度17时14分19时16分

      6. Exhibited in the Scriptures as the object of religious worship.展示在经文为对象的宗教崇拜。

         Mt 2:11 14:33 15:25 Lu 24:52 Joh 5:23 Ac 7:59,60 1Co 1:2 2Co 12:8,9 Ga 1:5 Php 2:10 1Th 3:11,12 2Ti 4:18 Heb 1:6 Ps 97:7 2Pe 3:18 Re 5:13山2时11分14:33 15:25鲁24:52 joh 5时23交流电7:59,60 1co 1:2 2co 12:8,9加文1:5的PHP 2时10 1th 3:11,12 2ti四日： 18以弗所书1时06分的PS 97:7 2pe 3时18分重新5时13分

4. The Holy Spirit is divine and a distinct person from the Father and the Son. 圣灵是神和鲜明的人，从父亲和儿子。
   1. The Holy Spirit is divine.圣灵是神。 Called the Spirit of the Father, the Spirit of the Son, the Holy Spirit, the Spirit of truth, the Spirit of life.所谓精神上来，把父亲的精神，子，圣灵的精神真理的精神生命。

      Ge 1:2 6:3 Ne 9:30 Isa 63:10 Eze 36:27,28 Ac 2:16,17 Joe 2:28 Mt 10:20 Lu 12:12 Joh 14:16,17 15:26 Ac 5:3,4 28:25 Ro 8:14 1Co 3:16 Ga 4:6 Eph 1:13 1Th 4:8 Heb 2:4 1Pe 1:2葛1:2选手氦氖9:30伊萨63:10新教徒协会36:27,28交流2:16,17乔2点28吨10:20鲁12时12 joh 14:16,17 15:26交流五日： 3,4 28:25滚装8时14 1co 3:16加文四比六弗1:13 1th 4时08以弗所书2时04 1pe 1:2

   2. Is distinct from Father and Son, and is personal.有别于父亲和儿子，是个人的。 The personal pronoun HE applied to him; personal acts ascribed to him.人称代词他运用他的个人行为归咎于他。

      Mt 3:16,17 28:19 Mr 1:10,11 Lu 3:21,22 Joh 14:26 15:26 16:13 Ac 13:2,4 15:28 Ro 8:26 1Co 12:11山3:16,17 28:19先生1:10,11卢3:21,22 joh 14时26分15:26 16:13交流13:2,4 15:28滚装8时26 1co 12时11分

   3. Converting, regenerating power ascribed to him转换，再生电力归功于他

      Ne 9:20 Isa 44:3 Eze 36:26,27 37:14 Joe 2:28 Mt 3:11 Joh 3:5,6 14:26 Ac 9:31 Ro 8:9,11,14 1Co 6:11 2Co 1:22 5:5 Ga 4:6 5:22 Eph 1:13 3:16 1Th 1:6 2Th 2:13 Tit 3:5 1Pe 1:2 1Jo 3:24 Re 22:17氦氖9时20伊萨44:3新教徒协会36:26,27 37:14乔2点28吨3时11 joh 3:5,6 14时26交流电9时31滚装8:9,11,14 1co 6时11分2co 1:22 5:5加文在男子5时22弗1:13 3:16 1th 1时06 2th 2时13山雀3时05 1pe 1:2 1jo 3时24分重新22时17分

5. The Father, Son, and Spirit are classed together, separately from all other beings, as divine.父亲，儿子，和精神被归类在一起，分别从所有其他人，作为神圣的。

   Mt 28:19 Ro 8:9,14-17 2Co 13:14 1Pe 1:2 Jude 1:20,21吨28:19滚装8:9,14-17 2co 13时14 1pe 1:2裘德1:20,21

Result of the Biblical evidence in respect to the divinity of the Father, the Son, and the Holy Spirit.因圣经中的证据，在尊重神的父亲，儿子，和圣灵。

1. That the Father, Son, and Holy Spirit are personally distinguished from each other.说，父，子，圣灵亲自尊敬对方的经验。 There is recognised throughout a personal relation of the Father and Son to each other.有认可整个个人的关系，父亲和儿子向对方汇报。 So of the Holy Spirit to both.所以圣灵这两个文件。

2. They each have divine names and attributes.同时它们都安装了神圣的名称和属性。

3. Yet there is only one God.然而，是不是只有一个神。

Trinity三一

Trinity is a word not found in Scripture, but it is used to express the doctrine of the unity of God as subsisting in three distinct Persons.三一是一个字未发现经文，但它是用来表达学说的统一，上帝为糊口三种截然不同的人。 This word is derived from the Gr.这个字是源自于遗传资源。 trias, first used by Theophilus (AD 168-183), or from the Lat.三叠系，首先用西奥菲勒斯（公元168-183 ） ，也可从北纬 trinitas, first used by Tertullian (AD 220), to express this doctrine. trinitas ，首次使用了由戴尔都良（公元220年） ，以表达这种学说。

The propositions involved in the doctrine are these:这个命题涉及的学说是：

1. That God is one, and that there is but one God (Deut. 6:4; 1 Kings 8:60; Isa. 44:6; Mark 12:29, 32; John 10:30).神是其中之一，并认为只有一个上帝（申命记六四1国王8:60 ;伊萨。 44:6 ;马克12时29分， 32 ;约翰10:30 ） 。
2. That the Father is a distinct divine Person (hypostasis, subsistentia, persona, suppositum intellectuale), distinct from the Son and the Holy Spirit.认为父亲是一个独特的神人（本质， subsistentia ，人物， suppositum intellectuale ） ，有别于圣子与圣灵。
3. That Jesus Christ was truly God, and yet was a Person distinct from the Father and the Holy Spirit.耶稣是基督，是真正的上帝，然而，其中一人必须有别于父亲和圣灵。
4. That the Holy Spirit is also a distinct divine Person.这圣灵也是一个独特的神人。

(Easton Illustrated Dictionary) （伊斯顿说明字典）

Trinity三一

Trinity is the term designating one God in three persons.三一是任期指定一个神3人。 Although not itself a biblical term, "the Trinity" has been found a convenient designation for the one God self-revealed in Scripture as Father, Son, and Holy Spirit.虽然本身不是一个圣经来说， "三位一体"的论断，已发现一个方便指定为唯一的天主的自我暴露在经文作为父亲，儿子，和圣灵。 It signifies that within the one essence of the Godhead we have to distinguish three "persons" who are neither three gods on the one side, nor three parts or modes of God on the other, but coequally and coeternally God.它标志着内部的一个本质，神的源头，我们必须区分三个"人" ，他们既不是神，三对一的一边，也不站在三个部分或模式的上帝对其他的，但coequally和coeternally上帝。

The main contribution of the OT to the doctrine is to emphasize the unity of God.主要贡献的城市旅游局，以中庸之道，是强调团结的上帝。 God is not himself a plurality, nor is he one among many others.上帝不是自己是一个多元化的，也不是他一个，其他许多人。 He is single and unique: "The Lord our God is one Lord" (Duet. 6:4), and he demands the exclusion of all pretended rivals (Deut. 5:7-11).他是单一的和独特的： "耶和华我们的上帝是一个上帝" （ duet.六四） ，而且他的要求，排斥所有假装对手（申命记5:7-11 ） 。 Hence there can be no question of tritheism.因此，可以毫无疑问的tritheism 。

Yet even in the OT we have clear intimations of the Trinity.然而，即使在城市旅游局，我们有明确的intimations的三位一体。 The frequent mention of the Spirit of God (Gen. 1:2 and passim) may be noted, as also, perhaps, the angel of the Lord in Exod.经常提及上帝的精神（创1:2和各处） ，可以注意到，也或许，有主的使者在exod 。 23:23. 23时23分。 Again, the plural in Gen. 1:26 and 11:7 is to be noted, as also the plural form of the divine name and the nature of the divine appearance to Abraham in Gen. 18.再次，复数上将1时26分和11时07分是值得一提的，也正如复数形式的神圣名称与性质的神圣外观到亚伯拉罕在将军18 。 The importance of the word (Ps. 33:6), and especially the wisdom, of God (Prov. 8:12ff.) is a further pointer, and in a mysterious verse like Isa.重要性字（诗篇33:6 ） ，特别是智慧，上帝（ prov. 8时12分几段） ，是进一步指针，在一个神秘的诗句像伊萨。 48:16, in a strongly monotheistic context, we have a very close approach to Trinitarian formulation. 48:16 ，在强烈的一神教的背景下，我们有一个非常密切的办法三位一体的制定工作。

In the NT there is no explict statement of the doctrine (apart from the rejected I John 5:7), but the Trinitarian evidence is overwhelming.在新台币是没有显式声明的学说（除了由拒绝约翰5:7 ） ，但三位一体的证据是压倒性的。 God is still preached as the one God (Gal. 3:20).上帝仍是鼓吹作为一个神（ gal.默3:20 ） 。 Yet Jesus proclaims his own deity (john 8:58) and evokes and accepts the faith and worship of his disciples (Matt. 16:16; John 20:28).然而，耶稣宣布他自己的神（约翰8时58分） ，并引发并接受信仰和崇拜他的弟子。 （ 16:16 ;约翰20时28分） 。 As the Son or Word, he can thus be equated with God (John 1:1) and associated with the Father, eg, in the Pauline salutations (I Cor. 1:3, etc.).作为儿子或一句话，因此，可以等同与上帝（约翰1:1 ） ，并与父亲，例如，在宝莲salutations （林前1:3 ，等等） 。 But the Spirit or Comforter is also brought into the same interrelationship (cf. John 14-16).但精神或抚慰，也带来纳入同一个相互关系（参见约翰14-16 ） 。

It is not surprising, therefore, that while we have no dogmatic statement, there are clear references to the three persons of the Godhead in the NT.这一点也不奇怪，因此，我们虽然没有教条式的声明中，有明显的提述3人的神的源头在新台币。 All three are mentioned at the baptism of Jesus (Matt. 3:16-17).三者缺提及耶稣的洗礼。 （ 3:16-17 ） 。 The disciples are to baptize in the name of Father, Son, and Holy Ghost (Matt. 28:19).门徒是baptize在名称的父亲，儿子，和圣灵。 （ 28:19 ） 。 The developed Pauline blessing includes the grace of the Son, the love of God, and the communion of the Holy Ghost (II Cor. 13:14).发达宝莲祝福包含宽限期的儿子，上帝的爱，与共融的圣灵（二肺心病。 13时14分） 。 Reference is made to the election of the Father, the sanctification of the Spirit, and the sprinkling of the blood of Jesus Christ (I Pet. 1:2) in relation to the salvation of believers.参考了选举的父亲，成圣的精神，并洒的鲜血，耶稣基督（我的宠物。 1:2 ） ，在关系到救赎的信徒。

The fact that Christian faith involves acceptance of Jesus as Savior and Lord meant that the Trinity quickly found its way into the creeds of the church as the confession of faith in God the Father, Jesus Christ his only Son, and the Holy Ghost.事实上，基督信仰涉及接受耶稣为救主和主的意思表示，三一很快找到了地渗透到教义的教会为自白的对上帝的信仰之父，耶稣基督他唯一的儿子，和圣灵。 The implications of this confession, especially in the context of monotheism, naturally became one of the first concerns of patristic theology, the main aim being to secure the doctrine against tritheism on the one side and monarchianism on the other.此会带来的影响供述，尤其是在语境的一神教，自然成了第一个关注的教父神学的，其主要目的是为了确保教义反对tritheism问题的一个重要方面和monarchianism于另一方。

In the fully developed doctrine the unity of God is safeguarded by insisting that there is only one essence or substance of God.在全面发展学说的统一，上帝是保障坚持世界上祗有一个本质或实质的上帝。 Yet the deity of Jesus Christ is fully asserted against those who would think of him as merely adopted to divine sonship, or preexistent, but in the last resort created.但神耶稣基督是完全断言，对付那些会想起他看作仅仅是通过向神sonship ，或preexistent ，但在万不得已创造。 The individuality of Father, Son, and Holy Spirit is also preserved against the notion that these are only modes of God for the various purposes of dealing with man in creation or salvation.个性的父亲，儿子，圣灵也对保存的概念，这是唯一的模式，为神的各种目的的处理与男子在创作或救赎。 God is one, yet in himself and from all eternity he is Father, Son, and Holy Ghost, the triune God.上帝是其中之一，但在他自己和所有来自永恒的，他是父亲，儿子，圣灵，三位一体神。

Trinitarian analogies have been found by many apologists both in nature generally and in the constitution of man.三位一体的类比，已发现许多支持者都在性质上与一般在宪法中的男子。 These are interesting, but are not to be thought of as providing a rationale of the divine being.这些都是有趣的，但不应将这些思想提供了一个理的神圣。 More pregnant is the suggestion of Augustine that without the Trinity there could be no fellowship or love in God, the divine Triunity involving an interrelationship in which the divine perfections find eternal exercise and expression independent of the creation of the world and man.更多的是怀孕的建议，奥古斯丁说，如果没有三一不可能有任何奖学金或爱上帝，神圣三位一体涉及相互关系，在这神圣的完善寻找永恒的行使和表达独立于创建世界和人类。

Rationalist objections to the Trinity break down on the fact that they insist on interpreting the Creator in terms of the creature, ie, the unity of God in terms of mathematical unity.理性主义反对三位一体打破这一事实，即他们坚持诠释造物者而言，这种生物，即在统一的上帝而言，数学团结。 More scientifically, the Christian learns to know God from God himself as he has acted for us and attested his action in Holy Scripture.更加科学，基督教学会认识上帝，由上帝自己为他的举动，为我们证明了他的行动，在神圣的经文。 He is not surprised if an element of mystery remains which defies ultimate analysis or understanding, for he is only man and God is God.他并不感到惊讶，如果是一个单元的奥秘仍然违抗极限分析或理解，因为他只是人与神，是上帝。 But in the divine work as recorded in the Bible the one God is self-revealed as Father, Son, and Holy Ghost, and therefore in true faith he must "acknowledge the glory of the eternal Trinity."但在神圣的工作记录在圣经中的一个神是自我发现，作为父亲，儿子，圣灵，因此，在真正的信仰，他必须"承认的荣耀，永恒的三位一体" 。

GW Bromiley毛重罗米立
(Elwell Evangelical Dictionary) （ Elwell宣布了福音字典）

Bibliography 参考书目
K. Barth, Church Dogmatics, I/1, 8-11; JF Bethune-Baker, An Introduction to the Early History of Christian Doctrine, 139ff.; WH Griffith Thomas, The Principles of Theology, 20-31; J. Moltmann, The Trinity and the Kingdom; RW Jensen, The Triune Identity; P. Toon and J. Spiceland, One God in Trinity; EJ Fortman, The Triune God; DM Baillie, God Was in Christ; CW Lowry, The Trinity and Christian Devotation; E. Jungel, The Doctrine of the Trinity; K. Rahner, What Is the Trinity? k.巴特，教会dogmatics ，我/ 1 ， 8-11 ;怡富白求恩-贝克，介绍早期历史的基督教教义， 139ff 。 ;格里菲斯起托马斯的原则，神学， 20-31的J.莫特曼，三位一体和英国; rw詹森三位一体的身份;页香椿及J spiceland ，一神，三一对EJ福特曼，三位一体上帝;马克baillie ，上帝在基督里;顺时针劳瑞，三一和基督教devotation ;体育jungel ，这个学说的三位一体的K.拉内，什么是三位一体？ CFD Moule, "The NT and the Doctrine of the Trinity," ExpT 78:16ff.; TF Torrance, "Toward an Ecumenical Consensus on the Trinity," TZ 31:337ff.计算流体力学moule ， " NT和中庸三位一体" ， expt 78:16几段;托兰斯的TF " ，并走向合一的共识，对三一" ，查看31:337法郎。

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